Meditation - it is something very interesting and good. If you have ever felt what it is, you will have to her real interest and begin development. As long as you have not known this core of meditation, not yet experienced actual meditation as such - you have a real interest will not arise. Meditation is not interesting until until it does not reach a certain result.
The reason for this is that the mind is usually not used to being balanced. We are all much closer to a condition in which continuous the thoughts and mind constantly follow these spontaneously and continuously emerging thoughts. Thoughts, confusion, anxiety, distract us. This is a familiar, self-evident to us the state of mind. Because our mind is so used to being restless and in constant motion, in a similar position to his meditation is something unnatural, unusual for us and does not correspond to what we normally experience. For this reason, meditation is so, for what we have to work hard, and it deprives us of the spontaneous interest. It's like learning to swim. When you learn - easy. But until then ...
In order to learn this, we need patience and perseverance. To achieve results it is first necessary diligence, as well as knowledge of how to meditate.
We employed the concept of "meditation" is very vague and can be understood in different ways. Another matter - used to refer to this practice Tibetan word police department, meaning that mind is unidirectional, which experienced a stable, clear, uncomplicated and totally distracted mind.
Meditation does not mean bringing the mind into a condition in which there is something special, sees a different light, experienced something fantastic. We did not bring to mind anything like that. Many people think of meditation as the appearance of singular visions and fantastic experiences. They are trying to create a vision, not excluding for this purpose and LSD. They are trying to create in the body of a certain feeling, while listening to music, and think that it is meditation. But all this is just different feelings that they themselves create and experience. Nothing to do with meditation is not here, because the mind is still distracted and busy with all sorts of things. So let's say, meditation on the eighth Karmapa often practice, imagining that the sky flying a variety dakini. In the early 70-ies I had a few friends to whom I explained the meditation on the eighth Karmapa. They went home, took LSD, brought the music and then took up meditation. Perhaps they thought that would be better dakini dance to the music. But this is not what I want to tell you.
What really is meditation? The fact that we were able to see the mind in its natural state, the mind itself, to see his true nature, which so far prevented the non-stop flowing thought processes. There are two levels.
On the one hand the mind always follows the external experiences, smells, shapes, sounds, etc. These experiences of our senses - the first diversion. Our mind is continuously busy with a sense of external objects, external world, what prevents us to keep it quiet. Why? Because our mind is constantly internally identifies himself with them - this is the second level. The mind constantly thinks and used to follow the thoughts. Therefore, we are unable to retain control of sensory perception, in which the mind follows the outside.
When we can constantly monitor our thoughts, the first level, too, will cease to be a problem for us, as the diversion is no more. The feeling of the senses no longer be an obstacle for us. Our task - to learn to control the constantly evolving thoughts, keep the mind concentrated. Upon reaching a concentration of all sensory perception - no more distraction for the mind. Therefore, we can penetrate more deeply and calm state of mind. You have not yet been such a state. But when once you reach this level, the mind becomes spacious, really quiet and deep. It's like that open one door in my mind - all the other doors swing open, one after another and you can move farther and farther, work out a special feeling of this higher quality of mind. Therefore, meditation in Theravada designed so that practitioners sleep only 6-7 hours a day, and all the rest of the time meditating. This construction allows for a short time to achieve peace of mind. (This is not talking about a certain direction, as, for example, in Thailand, but the general mode of practice in the Theravada). After an hour of the day they do not take any food, soft drinks are only allowed with no great nutritional value. Allowed only such drinks as water, tea, milk - that is, those which reflect the person drinking - but not a heavy soup or yogurt.
If, starting from noon, do not take any more food, the mind becomes clearer, less sleepy, as required for meditation. This will give the mind more power and clarity, so that everyone who tries themselves in meditation, you should do the same. Take the food may be only the next morning. You can go to sleep about half-past ten, but to get up early in the morning around five. This is probably not very suitable for today, but before doing so, because meditation program was aimed at achieving results in a very short time. Choosing this form, did so because they had received the teachings of the Buddha that Samsara is terrible, full of suffering, that nothing in samsara attain. This is what they gave special importance, by its very nature a tendency to the full adoption of the fact that the Buddha spoke of samsara. They are completely drifted from Samsara and concentrated on meditation. Reached then the results, they were happy and did not care much about the sentient beings. Not having had anything against the fact that for those was something done, they do not occupy the position of "I solve the problem sentient beings." They would just as soon as possible to achieve results in meditation.
We, on the contrary, we eat and after noon, and evening, because we - the bodhisattva. (Laughter.) Because the Bodhisattva is not so much thinking about myself, they are not too slow to achieve their own goals. (Laughter.)
The peculiarity of Bodhisattvas in the absence of fear of all new and new births. They return again and again, being ready for this. They want to be born again and again. That's why they do not tend to the form of meditation, adopted in the Theravada, systematically follow a precise inevitably entail the impossibility of rebirth in samsara. It is cut off. Regeneration is not possible even if desired.
Build your meditation, they reach a very concentrated state, and therefore able to apply the analytical level of meditation. Analyzing the status thus his mind. Reaching the analytical power of meditation, they are able to precisely identify the nature of all the poisons of the mind, whether it be anger, desire, jealousy, envy - whatever. This can be compared to awakening from sleep, when one realizes that the experiences did not have any reality. Experienced disappears, because it was not really existed. He does not need to squeeze or remove.
That's about the application of analytical techniques look to the individual poisons the mind, so there is the ability to look through the disturbing emotions and see what they actually do not exist. Based on this understanding, they learn the true nature of disturbing emotions, remove the causes that otherwise would contribute to the rebirth in samsara. When they die, their mind goes into meditation, and they can no longer degenerate. This illusion is over.
So, we use the term "meditation", as adopted by the Tibetan expression of this - the police department. However, in the Tibetan language is another, more accurate word tingedzin (Sanskrit SAMADI). Ting means `depth`. Ting - seated today changed pronunciation, means the ability to still feel the depth of the mind. Jin means `hold ', that is to be able to keep the depth of experience unshakable state of mind.
Other Tibetan symbol of meditation - Samten. Samten means to experience a stable state of mind. Here, just as in tingedzin, there are different levels. If you ask a Tibetan teacher of meditation exercises and ask him to tell a little about the police department, that is, about meditation in general, he will tell you anything to tell. But if you say: "Tell me a little about tingedzin", it can cause them mild panic, unless, of course, it is not a good meditator, or very well trained. Such a response to a question about tingedzin or Samten, due to the fact that the teacher - except for a very good - I think you know it. (Laughter.)
On the way we pass first Theravada levels Samten - concentrated meditation, and then levels tingedzin. Both of them are certain building, a certain kind of levels.
Bodhisattvas are in meditation the same way. Also here were first concentrations (Samten), then - deep meditation (tingedzin). Achieving Bodhisattva of this stage makes it able to use reached peace of mind on a large scale to help beings. At that time, as in the way of the Theravada at this stage fully orientirueshsya on as quickly as possible achieve their own liberation.
We are talking now about tingedzin and Samten. But, without acquiring relevant experience did not leave too far to communicate on this subject, despite the fact that our human language is a bit superior cat. (Laughter).
It is therefore appropriate to discuss the analytical form of meditation, meditation on the use of conventional thought and mind, together with the correct posture and the way power seats. Do not you find it and you know that it's better than talking about tingedzin and Samten? To date, I first of all I talk about this when traveling and give people exercises.
With meditation as the analytical process and the application of meditation on the thoughts and feelings have a lot of opportunities. As already mentioned, you can use meditation to negative emotions and thus "break" them. But when it comes to attachments, hold, you need to subdivide them. One type of attachment is useful, the other, however - no. Separation is done depending on how far you have progressed in meditation. You can work with each thought that using the knowledge of an individual thought to gain by so doing, and understanding of its own nature. After researching the idea can no longer exist. But what remains - is peculiar to the stability of the mind, reveals to us the nature of mind, making it visible to us. In other circumstances, with the recurring thought processes, the time for learning about their nature does not. It is hidden. Analytical study of the nature of every thought can become more deeply and truly knowable.
Emotions - such as anger, jealousy, etc. - Are treated with the Buddhist point of view as negative. Arising in mind, they - like any other thought - do not have more negative. However, they lay in the mind of the causes of negativity then. General, reactions and thoughts of man are different. When you see an external object, probably a thought: "This is blue, has such and such a form, and so on." This is a neutral idea, having no positive or negative action. Anger and jealousy, however, can produce something negative, which is not desirable to have, and what must be removed again. However, the practitioner would not want to have too many thoughts in my mind. Hence, on the one hand, he tries to calm the mind, on the other - want to remove from the mind is negative. That is, we use analytical methods to the thoughts, becoming, in particular, the ability to treat those of them that entail negative consequences.
At the same time, thanks to this, tested and less attachment to the sensory impressions. Well as a little step back from them, building a meditation in a form which develops concentration. If too much focus on external things, invent yourself, how things should be and how I would like to try everything, then concentrate the mind and bring it to rest would be difficult. Automatically there is a tendency to a strong clinging to these external sensory impressions, why there is increasing diversion.
In achieving this level of peace of mind is experienced very calm, peaceful mind. Since that time, and analytical meditation also denied the application because the movement in mind, first served order, which was sent to analytical meditation, no longer as great as before. However, this level of peace of mind - a condition in which there is absolute peace, which then bound once again tied.
When this level of peace of mind matures and becomes stable, try to reach deeper and higher level.
As before, now once again finds its use analytical meditation, and, this time aimed specifically at the attachment to the state of peace of mind. At this stage, achieved something quite different from our confused mind. Now he has become a peaceful, very stable, and it is very, very nice. By that become attached and this relationship closes the door for further development. Analytical meditation on the subtle sense of attachment here is the key to unlocking the door. When this relationship bloom, meditation spontaneously become much deeper. This phase of development shall take place in concentrated meditation.
If now someone again asks "how" and "why" of it is really impossible to answer, though, as I said earlier, our language a little better than a cat. Those who have relevant experience, have found to describe it defined the notion of using who, all located on the same level can communicate with each other, but not with us. If you do not have a notion of relevant experience are - will not work. I could, for instance, say - "Then you reach the second stage Samten. You understand this? You need to have this experience and then also be clear.
One day the Buddha gave teachings on Samadhiradzha-sutra, which describes various types tingedzin. And now the question - who understand this? The average person can not understand this. So why the Buddha taught this? For the reason that he was supposed to be then qualified student, to understand it. Now we have the Sutra, taught by the Buddha, although we do not understand. However, we have the opportunity to rise to the level at which we can understand the things which the Buddha first taught.
We are approaching this, when dealing with this, when using our form of communication, better than cats, more and more aware of the profound significance.
Bodhisattvas do so - they use these meditations saving, but at the same time a certain kind of attachment to the physical form, which is the cause of degeneration. They are willing to use all these SAMADI. Applying the one hand, the same meditation, and the way that the Theravada, they first of all, however, use force SAMADI to create additional capacity of rebirth in samsara in order to help beings.
All sentient beings are the cause of rebirth in samsara. How to reborn - it is a question of karma. To be a good Bodhisattva, it is necessary to obtain the teachings of the Buddha or Bodhisattva.
They know a lot about what the causes leading to any result, as there is Samsara, what reasons lie behind all the positive and negative in samsara. Bodhisattva knows all these details, because he received all the teachings of the Buddha or Bodhisattva qualified.
Bodhisattva has great courage to help the creatures. To really help them, Bodhisattva should have control over the illusions. If he has control over them, he can create them. In order to achieve such control, it is up to a certain time practicing Theravada, then changing methods. Bodhisattva knows that everything, the whole universe and all beings - this is an illusion. When asked to what extent, it is logical to meet the Madhyamika doctrine, which states that everything is interdependent. All arose in the interdependence of illusion, without the reality. Whenever there is reason - is an illusion. The bodhisattva knows that this universe originated in karma, accumulated in the past and now ripe. Knowing the causes, Bodhisattva, to help sentient beings, tries to make the illusion of a positive sense. Therefore, we have a practice of Bodhisattva "Paramita wishes" when the Bodhisattva makes a lot of desire for sentient beings. For example, the Buddha Amitabha did wish that he could show a clean country for the creatures, where they could easily have been born, when renouncing samsara and engage in enlightening practices.
The reason for this is that the mind is usually not used to being balanced. We are all much closer to a condition in which continuous the thoughts and mind constantly follow these spontaneously and continuously emerging thoughts. Thoughts, confusion, anxiety, distract us. This is a familiar, self-evident to us the state of mind. Because our mind is so used to being restless and in constant motion, in a similar position to his meditation is something unnatural, unusual for us and does not correspond to what we normally experience. For this reason, meditation is so, for what we have to work hard, and it deprives us of the spontaneous interest. It's like learning to swim. When you learn - easy. But until then ...
In order to learn this, we need patience and perseverance. To achieve results it is first necessary diligence, as well as knowledge of how to meditate.
We employed the concept of "meditation" is very vague and can be understood in different ways. Another matter - used to refer to this practice Tibetan word police department, meaning that mind is unidirectional, which experienced a stable, clear, uncomplicated and totally distracted mind.
Meditation does not mean bringing the mind into a condition in which there is something special, sees a different light, experienced something fantastic. We did not bring to mind anything like that. Many people think of meditation as the appearance of singular visions and fantastic experiences. They are trying to create a vision, not excluding for this purpose and LSD. They are trying to create in the body of a certain feeling, while listening to music, and think that it is meditation. But all this is just different feelings that they themselves create and experience. Nothing to do with meditation is not here, because the mind is still distracted and busy with all sorts of things. So let's say, meditation on the eighth Karmapa often practice, imagining that the sky flying a variety dakini. In the early 70-ies I had a few friends to whom I explained the meditation on the eighth Karmapa. They went home, took LSD, brought the music and then took up meditation. Perhaps they thought that would be better dakini dance to the music. But this is not what I want to tell you.
What really is meditation? The fact that we were able to see the mind in its natural state, the mind itself, to see his true nature, which so far prevented the non-stop flowing thought processes. There are two levels.
On the one hand the mind always follows the external experiences, smells, shapes, sounds, etc. These experiences of our senses - the first diversion. Our mind is continuously busy with a sense of external objects, external world, what prevents us to keep it quiet. Why? Because our mind is constantly internally identifies himself with them - this is the second level. The mind constantly thinks and used to follow the thoughts. Therefore, we are unable to retain control of sensory perception, in which the mind follows the outside.
When we can constantly monitor our thoughts, the first level, too, will cease to be a problem for us, as the diversion is no more. The feeling of the senses no longer be an obstacle for us. Our task - to learn to control the constantly evolving thoughts, keep the mind concentrated. Upon reaching a concentration of all sensory perception - no more distraction for the mind. Therefore, we can penetrate more deeply and calm state of mind. You have not yet been such a state. But when once you reach this level, the mind becomes spacious, really quiet and deep. It's like that open one door in my mind - all the other doors swing open, one after another and you can move farther and farther, work out a special feeling of this higher quality of mind. Therefore, meditation in Theravada designed so that practitioners sleep only 6-7 hours a day, and all the rest of the time meditating. This construction allows for a short time to achieve peace of mind. (This is not talking about a certain direction, as, for example, in Thailand, but the general mode of practice in the Theravada). After an hour of the day they do not take any food, soft drinks are only allowed with no great nutritional value. Allowed only such drinks as water, tea, milk - that is, those which reflect the person drinking - but not a heavy soup or yogurt.
If, starting from noon, do not take any more food, the mind becomes clearer, less sleepy, as required for meditation. This will give the mind more power and clarity, so that everyone who tries themselves in meditation, you should do the same. Take the food may be only the next morning. You can go to sleep about half-past ten, but to get up early in the morning around five. This is probably not very suitable for today, but before doing so, because meditation program was aimed at achieving results in a very short time. Choosing this form, did so because they had received the teachings of the Buddha that Samsara is terrible, full of suffering, that nothing in samsara attain. This is what they gave special importance, by its very nature a tendency to the full adoption of the fact that the Buddha spoke of samsara. They are completely drifted from Samsara and concentrated on meditation. Reached then the results, they were happy and did not care much about the sentient beings. Not having had anything against the fact that for those was something done, they do not occupy the position of "I solve the problem sentient beings." They would just as soon as possible to achieve results in meditation.
We, on the contrary, we eat and after noon, and evening, because we - the bodhisattva. (Laughter.) Because the Bodhisattva is not so much thinking about myself, they are not too slow to achieve their own goals. (Laughter.)
The peculiarity of Bodhisattvas in the absence of fear of all new and new births. They return again and again, being ready for this. They want to be born again and again. That's why they do not tend to the form of meditation, adopted in the Theravada, systematically follow a precise inevitably entail the impossibility of rebirth in samsara. It is cut off. Regeneration is not possible even if desired.
Build your meditation, they reach a very concentrated state, and therefore able to apply the analytical level of meditation. Analyzing the status thus his mind. Reaching the analytical power of meditation, they are able to precisely identify the nature of all the poisons of the mind, whether it be anger, desire, jealousy, envy - whatever. This can be compared to awakening from sleep, when one realizes that the experiences did not have any reality. Experienced disappears, because it was not really existed. He does not need to squeeze or remove.
That's about the application of analytical techniques look to the individual poisons the mind, so there is the ability to look through the disturbing emotions and see what they actually do not exist. Based on this understanding, they learn the true nature of disturbing emotions, remove the causes that otherwise would contribute to the rebirth in samsara. When they die, their mind goes into meditation, and they can no longer degenerate. This illusion is over.
So, we use the term "meditation", as adopted by the Tibetan expression of this - the police department. However, in the Tibetan language is another, more accurate word tingedzin (Sanskrit SAMADI). Ting means `depth`. Ting - seated today changed pronunciation, means the ability to still feel the depth of the mind. Jin means `hold ', that is to be able to keep the depth of experience unshakable state of mind.
Other Tibetan symbol of meditation - Samten. Samten means to experience a stable state of mind. Here, just as in tingedzin, there are different levels. If you ask a Tibetan teacher of meditation exercises and ask him to tell a little about the police department, that is, about meditation in general, he will tell you anything to tell. But if you say: "Tell me a little about tingedzin", it can cause them mild panic, unless, of course, it is not a good meditator, or very well trained. Such a response to a question about tingedzin or Samten, due to the fact that the teacher - except for a very good - I think you know it. (Laughter.)
On the way we pass first Theravada levels Samten - concentrated meditation, and then levels tingedzin. Both of them are certain building, a certain kind of levels.
Bodhisattvas are in meditation the same way. Also here were first concentrations (Samten), then - deep meditation (tingedzin). Achieving Bodhisattva of this stage makes it able to use reached peace of mind on a large scale to help beings. At that time, as in the way of the Theravada at this stage fully orientirueshsya on as quickly as possible achieve their own liberation.
We are talking now about tingedzin and Samten. But, without acquiring relevant experience did not leave too far to communicate on this subject, despite the fact that our human language is a bit superior cat. (Laughter).
It is therefore appropriate to discuss the analytical form of meditation, meditation on the use of conventional thought and mind, together with the correct posture and the way power seats. Do not you find it and you know that it's better than talking about tingedzin and Samten? To date, I first of all I talk about this when traveling and give people exercises.
With meditation as the analytical process and the application of meditation on the thoughts and feelings have a lot of opportunities. As already mentioned, you can use meditation to negative emotions and thus "break" them. But when it comes to attachments, hold, you need to subdivide them. One type of attachment is useful, the other, however - no. Separation is done depending on how far you have progressed in meditation. You can work with each thought that using the knowledge of an individual thought to gain by so doing, and understanding of its own nature. After researching the idea can no longer exist. But what remains - is peculiar to the stability of the mind, reveals to us the nature of mind, making it visible to us. In other circumstances, with the recurring thought processes, the time for learning about their nature does not. It is hidden. Analytical study of the nature of every thought can become more deeply and truly knowable.
Emotions - such as anger, jealousy, etc. - Are treated with the Buddhist point of view as negative. Arising in mind, they - like any other thought - do not have more negative. However, they lay in the mind of the causes of negativity then. General, reactions and thoughts of man are different. When you see an external object, probably a thought: "This is blue, has such and such a form, and so on." This is a neutral idea, having no positive or negative action. Anger and jealousy, however, can produce something negative, which is not desirable to have, and what must be removed again. However, the practitioner would not want to have too many thoughts in my mind. Hence, on the one hand, he tries to calm the mind, on the other - want to remove from the mind is negative. That is, we use analytical methods to the thoughts, becoming, in particular, the ability to treat those of them that entail negative consequences.
At the same time, thanks to this, tested and less attachment to the sensory impressions. Well as a little step back from them, building a meditation in a form which develops concentration. If too much focus on external things, invent yourself, how things should be and how I would like to try everything, then concentrate the mind and bring it to rest would be difficult. Automatically there is a tendency to a strong clinging to these external sensory impressions, why there is increasing diversion.
In achieving this level of peace of mind is experienced very calm, peaceful mind. Since that time, and analytical meditation also denied the application because the movement in mind, first served order, which was sent to analytical meditation, no longer as great as before. However, this level of peace of mind - a condition in which there is absolute peace, which then bound once again tied.
When this level of peace of mind matures and becomes stable, try to reach deeper and higher level.
As before, now once again finds its use analytical meditation, and, this time aimed specifically at the attachment to the state of peace of mind. At this stage, achieved something quite different from our confused mind. Now he has become a peaceful, very stable, and it is very, very nice. By that become attached and this relationship closes the door for further development. Analytical meditation on the subtle sense of attachment here is the key to unlocking the door. When this relationship bloom, meditation spontaneously become much deeper. This phase of development shall take place in concentrated meditation.
If now someone again asks "how" and "why" of it is really impossible to answer, though, as I said earlier, our language a little better than a cat. Those who have relevant experience, have found to describe it defined the notion of using who, all located on the same level can communicate with each other, but not with us. If you do not have a notion of relevant experience are - will not work. I could, for instance, say - "Then you reach the second stage Samten. You understand this? You need to have this experience and then also be clear.
One day the Buddha gave teachings on Samadhiradzha-sutra, which describes various types tingedzin. And now the question - who understand this? The average person can not understand this. So why the Buddha taught this? For the reason that he was supposed to be then qualified student, to understand it. Now we have the Sutra, taught by the Buddha, although we do not understand. However, we have the opportunity to rise to the level at which we can understand the things which the Buddha first taught.
We are approaching this, when dealing with this, when using our form of communication, better than cats, more and more aware of the profound significance.
Bodhisattvas do so - they use these meditations saving, but at the same time a certain kind of attachment to the physical form, which is the cause of degeneration. They are willing to use all these SAMADI. Applying the one hand, the same meditation, and the way that the Theravada, they first of all, however, use force SAMADI to create additional capacity of rebirth in samsara in order to help beings.
All sentient beings are the cause of rebirth in samsara. How to reborn - it is a question of karma. To be a good Bodhisattva, it is necessary to obtain the teachings of the Buddha or Bodhisattva.
They know a lot about what the causes leading to any result, as there is Samsara, what reasons lie behind all the positive and negative in samsara. Bodhisattva knows all these details, because he received all the teachings of the Buddha or Bodhisattva qualified.
Bodhisattva has great courage to help the creatures. To really help them, Bodhisattva should have control over the illusions. If he has control over them, he can create them. In order to achieve such control, it is up to a certain time practicing Theravada, then changing methods. Bodhisattva knows that everything, the whole universe and all beings - this is an illusion. When asked to what extent, it is logical to meet the Madhyamika doctrine, which states that everything is interdependent. All arose in the interdependence of illusion, without the reality. Whenever there is reason - is an illusion. The bodhisattva knows that this universe originated in karma, accumulated in the past and now ripe. Knowing the causes, Bodhisattva, to help sentient beings, tries to make the illusion of a positive sense. Therefore, we have a practice of Bodhisattva "Paramita wishes" when the Bodhisattva makes a lot of desire for sentient beings. For example, the Buddha Amitabha did wish that he could show a clean country for the creatures, where they could easily have been born, when renouncing samsara and engage in enlightening practices.
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